what we wear – who we are

Clothing has always been a significant part of human identity. Historically human clothing has been particularly significant in terms of our shared or our collective identities. In particular cultures there was always a similarity of dress; our clothing marked us out as belonging to a particular culture or community. So there has been a style of clothing typical among the Scottish, or typical among the Dutch, or typical among Cameroonians – and then even within those larger groups, there have been narrower styles that marked out smaller groups or peoples. If you were an anthropologist travelling around the world two hundred years ago, you would have inevitably identified particular cultures or peoples according to the clothing they wore. Particular peoples just were peoples that wore this type of clothing. Your clothes made you part of a group.

Today that collective dimension remains a part of human culture in some respects. But today there is also something much more individualistic about our clothing. Our culture in the west today gives especially high priority to our creation of an individual identity. In our culture, everything around us is seen as raw material from which we can create or build or project our personal identity. We have been taught to resist the idea that our identity is in any way given to us or dictated from outside of ourselves – modern culture teaches us above all that our individual identity must be created, must be fabricated, must be cobbled together by us out of the raw material of life. You create yourself. You establish your own identity.

So I choose this set of experiences to define me.

I alter my body in this way to mark myself as this distinct person. Continue reading

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poem for palm sunday

PALM SUNDAY

     hymn

Time-pressed sedimentary, igneous, metamorphic rocks
Burst with anticipation that, human voices stayed,
Their moment of unlocked eloquence and
Soaring speech might finally arrive.

But vocal chords reverberate with ancient choruses,
Embodying praise for earth divinely imagined, given,
Gathering sentiments of quartz, kingfisher and crocodile:
Hosanna! King! Saviour!

     recoil

Impossible words, these,
An unlikely thing, this,
For ears untrained, minds unprepared,
Hearts hardened and unremitting in (un)generous doubt.

We would muzzle rocks,
And mock too-easy faith and hope,
Unless our own in human ingenuity unleashed,
In mean and method, device and digital tomorrow.

     walk

Whisper of fabric, cloaks lifted again across shoulders,
Palms tossed aside, withering echo of a song.
He silently surveys ancient bricked courtyards,
Seeking in crack and crevice, faithfulness and mercy.

Disappointment and departure,
Reculant in sad reversal of pomp and procession,
Bethany re-christened ‘disappointment,’
Thud of stone over Lazarus’ grave.

     persist

Resistance is ours only,
ultimacy not granted to our ‘no’,
flintlike, his face,
‘yes’. 

     three days

are you bored yet?

IMG_1362This piece was recently on exhibit at the Montreal Museum of Fine Arts, as part of the exhibit “From Van Gogh to Kandinsky.” I was struck by how thoroughly modern and contemporary this image feels – it could have been painted yesterday, but was in fact created in 1910 by Ernest Ludwig Kirchner. The curator of the exhibit suggested that the figure is daydreaming, but the notion that comes to my mind in looking at this piece is the notion of boredom. Boredom is a word that comes into its own, with something approximating its present meaning, in the 1840’s. It is a thoroughly modern concept and reality. This painting got me thinking and reading about boredom.

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Does boredom express a deeply modern despondency about the lack of meaning in the universe? What is there left to do, after all, when the end result is and will be sheer emptiness and meaninglessness?

Is boredom an expression of the frenetic pace of our particularly modern lives, where we have lost the capacity to sit still for even a moment; in which we have lost the ability to live without distraction and entertainment and titillation?

Are you bored yet?

Would the figure in this painting be any less bored, or any less a representative of our boredom, if she had a smartphone in her hand? Or would that, perhaps, make her the perfect emblem of our boredom? Is our only answer to boredom, more boredom? Continue reading

Congregational Aesthetics – beyONd our walls (3/3)

In this short blog series I’ve been exploring this question: What is the aesthetic profile of your congregation. Otherwise put: What do the artwork and architecture and liturgical accoutrements of your congregation reveal about its faith and identity? And how do they shape your faith and discipleship?

In my first post I explored how we might respond to the artistic heritage passed down to us from earlier generations. In the second post I considered the importance of contemporary, artistic expressions of faith in our IMG_2868worship and community spaces. Now in this final post I want to push us out of the church building, into the wider community.

Too often the church has thought of itself in terms of a fairly strict separation from the world. The church has failed to identify with the world – it has failed to live for the world, in the world.

While we have to think about these issues carefully (theologically speaking), I’m of the view that we can and must conceive a much more porous boundary between church and world. This doesn’t mean watering down faith convictions, but it will require transforming mindsets and structures and programs – and in ways we may not yet be able to imagine. Such transformations must be defined precisely by our life for the world and in the world, since this is the only life that we can possibly embody in faithfulness to the one who is our life – Jesus Christ.

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Losing Self? — Faith, Memory, Identity

We’ve all had that feeling of disorientation at some point.

Perhaps you are staying in a hotel somewhere, or visiting family for a few days. You wake up in the middle of the night and don’t know where you are. The room is unfamiliar. You feel lost. You look for points of familiarity to locate yourself. It takes a few moments to happen. Then, clarity! You remember where you are – are able to locate yourself in time and space – the unease passes quickly. You understand what has happened.

I recently had an experience that was both similar to this and different.

It was a weekday evening, and I had gone to bed at around 11:30 pm. – probably a little later than usual. Another variable was that my wife was staying up later than me, working on an assignment for one of her master’s degree courses. That, also, is out of our ordinary routine.

Effect1About an hour after going to bed, around 12:30 a.m., I woke up with a feeling that something was wrong. I had a good sense of where I was, and I registered that Becky was not in bed. But I also had a deep sense that someone was missing. It was late at night and someone who was supposed to be there wasn’t there. My sense was that it was dad who was missing.

As I sat up on the edge of the bed, I wasn’t picturing or thinking about my own father, who lives some 6 hours away. I was just thinking about some “dad” whose identity I didn’t really understand – I was very confused and at a loss, both as to who this missing person was and as to why he wasn’t where he was supposed to be. Continue reading

Walking the labyrinth, away from the centre #spirituality #Christ

Last week I spent four days at the Crieff Hills Conference Centre, near Guelph, Ontario. I was there for the Guidance Conference of The Presbyterian Church in Canada – an event held as a part of the discernment process for ministry candidates in the denomination. It was, as always, a rich and meaningful time with women and men exploring their call to ministry, and with other counsellors and staff participating in that vital work.

During my time there, I discovered that Crieff HIlls has a rough and lovely (it matches the feel of the place) labyrinth, marked out with the ancient stones that are plentiful there. At the centre of the labyrinth is a large stone that symbolizes Christ, the Rock (1 Corinthians 10:4, perhaps?). The labyrinth is lovely and rugged and rustic and an open invitation to explore the spiritual life.

Labyrinth2011JSDSCF0191

This was my first experience walking a labyrinth, and in fact I did not have time to walk its full path. I was out catching a few moments of quiet before returning to yet another meeting when I happened upon it. Yet even the few small moments that I spent at the labyrinth were revealing for me.

As I walked the path I found the central rock persistent in my peripheral vision. As I curved around the centre, the rock remained there, steady and certain. Yet there were also moments when the labyrinth path turned me suddenly and momentarily away from the centre, and for just a short instance I would lose sight of that the large central rock. In fact, if I had continued further along the path there would have been some moments when it would have taken me, for a longer duration, directly away from the centre. Christ would have been out of sight.

I think of Jonah, spewed out onto the beach by the fish that carried him to Sheol for three days and three nights. I think of these moments in so many of our lives when anxiety or grief or doubt or simple worldliness keep Christ out of sight and out of mind. Sometimes they are the briefest of moments. Somethings they feel like, or are, very long seasons.

I was not walking the labyrinth in the midst of such a season in my own life – and yet I was struck by, and assured of the presence of Christ in those moments when my back is to him, whatever the reason and whatever the duration. The gift of such a spiritual discipline, perhaps, is the imprint it has made on my mind and soul. That brief walk in the labyrinth was an assurance of who I am in this moment (one embraced in Christ’s strong love) and I hope a memory imprinted for those future moments when assurance is lost and needed.

Walking the labyrinth. Perhaps I’ll make a habit of it.

 

Down by the Riverside – the rivers of creation

Within the second creation narrative of Genesis there is a moment of pause – a kind of aside. Within the second creation narrative we have first of all the formation of the earth creature, the man, from dust of the earth. Then we have the garden established by God with trees and fruit that provide nourishment; and there are the trees of knowledge of good and evil.

And after all of that is described there is a moment of pause – a kind of aside.

Before the narrative goes on to discuss the human vocation of stewardship, and before the warning not to eat of the tree of the knowledge of good and evil, and before the creation woman in completion of the human – there is a moment of pause – a kind of aside.

In that aside there is the sound of running water.

In that aside there is a large watershed where rainfall and melting snow run together to become a creek and then stream and then river.

In that aside there is a source of irrigation for fields and forests, animals and humans.

Here are the words of that aside in the second creation narrative: “A river flows out of Eden to water the garden, and from there it divides and becomes four branches. The name of the first is Pishon; it is the one that flows around the whole land of Havilah, where there is gold; and the gold of that land is good; bdellium and onyx stone are there. The name of the second river is Gihon; it is the one that flows around the whole land of Cush. The name of the third river is Tigris, which flows east of Assyria. And the fourth river is the Euphrates.”

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nothing else matters: being found in Christ

Have you ever gotten frustrated or angry? And in your frustration and anger, perhaps used strong language? Going a little further, have you ever expressed this anger or used strong language in a letter to someone? Today of course, we have to be careful when putting our anger in writing. An email sent in haste, a tweet that is posted too quickly – it can get you into trouble.

This morning we come to an intense parts of Paul’s letter to the Philippians. In these few verses Paul uses language that is strong, he makes an argument that is provocative – he wears his emotions on his sleeve. In these verses it becomes clear just how much Paul cares about the life and faith of the Philippian Christians – and how engaged he is with questions of faith and identity.

To understand why the level of intensity goes up in Paul’s letter, we have to remember that wherever Paul has gone in his ministry – wherever he has gathered women and men in Christian community – he has been dogged by other preachers and teachers. Already in this series we’ve talked a bit about this. In his Roman imprisonment there were other evangelists taking their rivalry with Paul too far. They were undermining him and undermining his gospel on account of his suffering and imprisonment.

But in our passage for today we are talking about something different – something quite specific. In these few verses Paul is responding to other preachers who are referred to now as Judaizers. It is these specific teachers that have dogged Paul at every turn. It is these Judaizers that have constantly undermined Paul’s teaching in the congregations he has planted. Continue reading

incognito

On a cold Friday morning in January 2007, a man walked into the entrance area of a metro station in Washington D.C.  This man was wearing jeans, a long-sleeved t-shirt, and a baseball cap – average kind of guy. He positioned himself against a wall near a garbage can. The man had a case with him and after he had looked around, he opened the case and pulled out a violin. He then reached into his pocked, he pulled out a few coins, and he threw them into the now-empty violin case.

It’s a scene that plays itself out around the world, day after day, week after week. Buskers on street corners or bus stations or subway stops pull out their violins, their guitars, their accordions, or their saxophones – they throw a few coins into a hat or into their instrument case. And they play. For half an hour, for an hour, for a couple of ours – they will play. The instrument or the case with a few coins in it is an invitation to passersby to give something for the pleasure of being serenaded on their way to work or shopping or on their way home. Continue reading

Hospitality and Family

A sermon preached this past Sunday – which we marked as Christian Family Sunday.

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Have you ever been on the receiving end of hospitality?  Can you remember a moment when you were a stranger – yet you were welcomed without reserve by another? Perhaps given a meal to eat, a place to sleep, a space to make your own if only for a couple of days.  Perhaps you were put out of your house for some reason, perhaps you were traveling far from home, perhaps you were close to home but just needed the welcome embrace of another. Many of us here this morning, I’m sure, have at one time or another been on the receiving end of such a wonderful hospitality. 

A simple example. While I was attending Regent College in Vancouver I was part of a college community group that was invited to the island home and farm of a professor – for a weekend retreat. He was someone most of us hard barely gotten to know. But on that retreat we were given a place to unfurl our sleeping bags, we dined on fresh pacific salmon, we made and shared in home-made ice-cream together. For just a couple of days we were welcomed and made at home and given a place.

The Oxford English Dictionary defines hospitality as ‘the reception and entertainment of guests or strangers with liberality and goodwill.’  The reception and entertainment of guests or strangers with liberality and goodwill.  The Dictionary also describes a hospitable person as being ‘disposed to receive or welcome kindly, as being open and generous in disposition.’  Hospitality – welcoming others, inviting strangers in with liberality and good will, with a generosity of spirit.  Sharing our space, sharing our table, sharing our home, and sharing our lives with others. 

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